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In terms of its etymology, eudaimonia is an abstract noun derived from the words eû (good, well) and daímōn (spirit or deity). [2]Semantically speaking, the word δαίμων (daímōn) derives from the same root of the Ancient Greek verb δαίομαι (daíomai, "to divide") allowing the concept of eudaimonia to be thought of as an "activity linked with dividing or dispensing, in a good way".
The word eudaimon in Greek means having a good attendant spirit, and consequently being happy. It is composed of the words εὖ eu, which means "well" or "good" and δαίμων daimon, which means "divinity, spirit, divine power, fate, or god." [2] [3] [4] Sometimes eudaimon is taken to mean literally "good spirit". [2]
The meaning of spirituality has developed and expanded over time, and various meanings can be found alongside each other. [1] [2] [3] [note 1] Traditionally, spirituality is referred to a religious process of re-formation which "aims to recover the original shape of man", [note 2] oriented at "the image of God" [4] [5] as exemplified by the founders and sacred texts of the religions of the world.
Akashic Records: (Akasha is a Sanskrit word meaning "sky", "space" or "aether") In the religion of theosophy and the philosophical school called anthroposophy, the Akashic records are a compendium of all universal events, thoughts, words, emotions and intent ever to have occurred in the past, present, or future in terms of all entities and life ...
[7] A daimon is not so much a type of quasi-divine being, according to Walter Burkert, but rather a non-personified "peculiar mode" of their activity. [citation needed] In Hesiod's Theogony, Phaëton becomes an incorporeal daimon or a divine spirit, [8] but, for example, the ills released by Pandora are deadly deities, keres, not daimones. [7]
Undine Rising From the Waters, by Chauncey Bradley Ives Rococo set of personification figurines of the Four Elements, 1760s, Chelsea porcelain. An elemental is a mythic supernatural being that is described in occult and alchemical works from around the time of the European Renaissance, and particularly elaborated in the 16th century works of Paracelsus.
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The Theosophist Annie Besant, in the 1905 book Thought-Forms, divides them into three classes: forms in the shape of the person who creates them, forms that resemble objects or people and may become ensouled by nature spirits or by the dead, and forms that represent inherent qualities from the astral or mental planes, such as emotions. [10]